Dashvaikalik Aur Jivan Ka Vyavaharik Drushtikon

Here's a comprehensive summary of the Jain text "Dashvaikalik aur Jivan ka Vyavaharik Drushtikon" by Sadhvi Shri Kanakshreeji, focusing on its practical approach to life and the teachings of the Dashavaikalika Sutra:

The text, authored by Sadhvi Shri Kanakshreeji, a disciple of Yugpradhan Acharya Shri Tulsi, explores the practical aspects of life through the lens of Jain philosophy, primarily drawing from the Dashavaikalika Sutra. The central theme revolves around the interplay between "Nishchaya" (absolute truth/essence) and "Vyavahara" (conventional truth/practical conduct) and how understanding and harmonizing these two dimensions leads to a complete life.

Key Concepts and Arguments:

• The Nature of Reality and Knowledge: The text begins by asserting that every object possesses infinite qualities (anantadharmatmak). Jain philosophy, through its doctrine of Syadvada (the doctrine of maybes or conditional predication), provides a way to understand these infinite, sometimes contradictory, qualities through limited perception. Syadvada, or nayavada (the doctrine of standpoints), allows us to grasp specific aspects of an object without negating others, making knowledge practical.

• Nishchaya and Vyavahara: Two Pillars of Thought:

  • Nishchaya (Absolute/Inner Truth): This refers to the intrinsic, subtle, and essential nature of an object. It's the ultimate truth.
  • Vyavahara (Conventional/Outer Truth): This refers to the external, gross, and practical aspect of an object, how it appears and functions in the world. It's the practical application of truth.
  • Interconnectedness: While distinct in their essence, Nishchaya and Vyavahara are inseparably linked. Nishchaya is the goal, but Vyavahara is the means to achieve it. Vyavahara is the winding path that leads to the peak of Nishchaya. Nishchaya is the fruit, while Vyavahara is the cultivation and nourishment of the plant that bears the fruit.
  • Phases of Life: In the state of achieving the goal (saadhyavastha), one becomes filled with Nishchaya. However, during the phase of practice (saadhana kaal), Nishchaya and Vyavahara are intertwined.

• The Importance of Vyavahara (Practical Conduct):

  • Not Deception: Vyavahara is not about deception or cunning. Instead, it's about presenting even ordinary actions with one's own wisdom and skill, making life an artistic endeavor. Truth and goodness also require beauty, and practical action is incomplete without artistry.
  • Essential for Social Life: While one may not need much Vyavahara when alone, it becomes indispensable in a social context where interdependence exists.
  • Knowledge of the World: The text emphasizes that even profound scholarship is considered foolishness if one lacks knowledge of worldly behavior (lokavyavahara). It quotes a verse stating that someone who is ignorant of worldly conduct, no matter how learned, is like a king of fools.
  • Guidance from Scriptures: Jain scriptures strongly advocate for conforming to worldly practices, even if one's inner vision deems an action pure. "Shuddha lokaviruddha nacharniyam" (Do not act against the world, even if your own view is pure) highlights the paramount importance of societal norms.
  • Success and Failure: Those skilled in practical conduct achieve unexpected success, while those who remain aloof from it face constant failure. The author quotes a scholar stating, "The greatest curse of life is to be impractical."
  • Universally Accepted: The importance of Vyavahara is acknowledged across various philosophical schools, including Buddhism (Paramartha Satya and Loka-samvritti Satya) and Sankhya (Param Brahma and Prapancha).

• Mahavira's Practical Approach as Exemplified in Dashavaikalika Sutra: The text then delves into specific practical guidelines from the Dashavaikalika Sutra, attributed to Lord Mahavira's teachings, especially concerning the conduct of ascetics (munis) during their daily activities, particularly bhikshacharya (alms-round).

  • Bhikshacharya (Alms-round):

    • Timing: Go for alms only at the prescribed time, as exceeding the time can lead to criticism and distrust.
    • Demeanor: Maintain a calm and composed demeanor while going for alms. Avoid haste, as it can be misinterpreted.
    • Gaze: Do not stare at windows, doors, openings, walls, or water sources in houses. This can lead to suspicion of the monk being a thief or having illicit relations.
    • Private Places: Avoid private and secret places of householders, kings, or guards, as this can also lead to suspicion.
    • Unworthy Households: Do not beg from households considered disgraced or sinful (pratikushta kula). The rationale is that such acts diminish the prestige of the Jain tradition. The text acknowledges that while Jainism doesn't endorse casteism, adhering to this rule might have been influenced by the growing impact of Vedic traditions.
    • Modest Gaze: Do not look at forbidden objects or people. Do not make prolonged eye contact with siblings or others, as it can lead to misinterpretations. When begging, keep your gaze limited to the immediate vicinity and do not look into corners or at distant objects.
    • Entry into Homes: Do not enter forbidden areas of a house. Do not enter bathhouses or gardens.
    • Disposal of Unwanted Food/Water: If undesirable food or water is received, do not discard it carelessly. Take it to a secluded place and gently dispose of it on pure ground to avoid spreading dirt. This is highlighted as a lesson in high civilization.
    • Communal Eating: When begging in another village, if other monks are present, eat with them to foster mutual affection.
    • Proper Eating: Eat in solitude or in a private room, not like beggars in the street.
    • Handling Contaminants: If pebbles or thorns are in the food, do not spit them out in the eating area. Instead, rise, collect them with your hand, and place them discreetly in a secluded spot.
    • Upaashray (Monastery) Entry: Upon entering the Upaashray, clean your feet with the rajoharana (broom) and utter "Nisihi" three times to signify the completion of work and entry into the sacred space.
    • Respect to Guru: Greet the Guru with folded hands and salutations. This falls under Lokopachara Vinaya (social decorum).
    • Reporting Alms: Report the details of the alms received to the Guru, seeking permission.
    • Communal vs. Solitary Eating: Monks eating in a group should wait for everyone to arrive. Those eating alone should rest briefly after begging, reflect on the offerings, and then respectfully offer the alms to the Guru. If the Guru doesn't accept, they should offer it to guests, the sick, learners, ascetics, children, or the elderly. If the Guru permits, they can consume the remainder or invite other monks.

  • Time Management ("Kale Kalam Samayare"):

    • Systematic Living: This principle emphasizes doing everything at the appropriate time. This leads to efficiency, prevents haste, reduces stress, and promotes well-being.
    • Consequences of Haste: Lack of punctuality leads to haste, increased nervous tension, and physical ailments, disrupting all plans.
    • Mental Steadfastness: Proper time management prevents mental agitation and promotes concentration.
    • Daily Schedule: This principle applies to all aspects of an ascetic's life: begging, eating, drinking, wearing clothes, residing in shelters during the rainy season, and sleeping.

  • Conduct During Begging:

    • No Sitting or Conversing: Do not sit or engage in conversations at a householder's home while begging.
    • Standing Posture: Stand without leaning on walls, doors, or other structures. Leaning is considered impolite and can lead to injury.
    • Respect for Others: Do not push past or stand before others (monks, brahmins, beggars) waiting at the doorstep. This shows disrespect and can cause resentment or diminish the image of the Jain order. Enter only after those ahead have been attended to or have left.
    • Community Alms: Accept alms from all households, regardless of social standing, except for those specifically forbidden. Avoid discriminating and accepting only from affluent homes, as this can foster casteism and alienate the community.
    • Appropriate Interaction: When visiting a householder's home for a specific purpose, stand in an appropriate place and speak minimally.
    • Discretion in Speech: Do not reveal all that you see or hear to everyone. This is crucial for maintaining social harmony and avoiding discord.
    • Measured Speech: Speak with a pleasant voice and clear pronunciation, conveying the message effectively without repetition or causing irritation.
    • Respectful Correction: If a learned monk errs in speech (pronunciation, grammar), do not mock them.

  • Vinaya (Discipline and Reverence):

    • Foundation of Dharma: Discipline is the root of Dharma, and its ultimate aim is liberation. Vinaya encompasses conduct and its various streams, with humility being a key aspect.
    • Upachara Vinaya (Social Propriety): This is a vital aspect of Vinaya, involving actions like standing up for elders, joining hands in greeting, offering seats, and showing devotion. It is considered a background for essential conduct.
    • Learning from the Guru: A disciple learning religious texts should show Vinaya to the teacher, greeting them with folded hands and bowed head, and serving them with mind, speech, and body.
    • Guru's Instructions: Obey the Guru's commands.
    • Seating and Movement: A disciple should arrange their bedding lower than the Guru's, move behind the Guru, not too close or too far. Stand in a lower position than the Guru, place their seat lower, and bow to the Guru's feet for greetings, not standing upright.
    • Apologies: If by accident one touches or bumps into the Guru or their belongings, apologize sincerely and resolve not to repeat the mistake.
    • Understanding the Guru's Intent: A truly disciplined disciple not only performs assigned tasks but also understands the Guru's unspoken wishes and gestures (alokita and ingita). For example, if the Guru glances at a garment, the disciple understands they are cold and offers a cloth. If the Guru shows signs of discomfort needing medicine, the disciple fetches it without being asked.

  • Qualities of a Monk: A monk is one who offers food after alms and invites others, not one who performs comical gestures to amuse others.

Conclusion:

The text concludes by reiterating the inseparable nature of Nishchaya and Vyavahara, especially during the phase of spiritual practice. While Nishchaya represents the pure soul, Vyavahara is the body through which it operates. Just as a soul cannot exist without a body, and a body without a soul is mere corpse, Nishchaya without Vyavahara becomes useless and impractical. Conversely, Vyavahara without Nishchaya lacks value and can lead to fault or deception.

The author emphasizes the profound utility of these practical guidelines from the Dashavaikalika Sutra, not only for the monastic order but also for national, political, social, and familial spheres. The text implicitly suggests that adhering to Lord Mahavira's practical wisdom would greatly benefit contemporary society.